The affections of the remnant to the King and those of the
assembly

This Book takes up the Jew, or at least the remnant, in quite
another aspect. It tells of the affections that the King can
create in their heart, and by which He draws them to
Himself. However strong these affections may be. they are not
developed according to the position in which christian
affections, properly so called, are formed. They differ in this
respect. They do not possess the profound repose and sweetness of
an affection that flows from a relationship already formed,
known, and fully appreciated, the bonds of which are formed and
recognised, that counts upon the full and constant acknowledgment
of the relationship, and that each party enjoys, as a certain
thing, in the heart of the other. The desire of one who loves,
and is seeking the affections of the beloved object, is not the
sweet, entire, and established affection of the wife, with whom
marriage has formed an indissoluble union. To the former the
relationship is only in desire, the consequence of the state of
heart; to the latter the state of heart is the consequence of the
relationship. Now, although the marriage of the Lamb is not yet
come, nevertheless, on account of the revelation which has been
made to us, and of the accomplishment of our salvation, this
latter character of affection is that which is proper to the
assembly. Praise and glory be to God for it! We know whom we have
believed. The strength and energy of desire is, however, still
maintained, because glory and the marriage of the Lamb are yet
future. What a position is that of the assembly! The entire
confidence of the relationship on the one hand, the ardent
expectation of the betrothed of the Lord on the other, whose
love, however, is well known; an expectation that is linked with
the glory in which He will come to receive her to Himself, to be
for ever with Him.

This is not the position of the Jew. The point for him is to
know that his Beloved is his. That is the question. That there is a
principle in common is true. Christ loves His assembly, He loves
His earthly people, He loves the soul that He draws to Himself. So
that there is a moral application to ourselves which is very
precious. Nevertheless it is important that we distinguish and do
not apply to the assembly that which relates to Israel. Otherwise
we shall not have the right character of affection, and shall fail
in that which is due to Christ.

Christ for the remnant and the remnant for Christ

The Song of Songs gives then the re-establishment of the
relations between Christ and the remnant, in order that by exercise
of heart -- necessary on account of their position -- they may be
confirmed in the assurance of His love, and in the knowledge that
all is of grace, and a grace that can never fail. Then is He fully
known as Solomon. His heart becomes like the chariot of His willing
people (Ammi-nadib), which carries Him away.

Chapter 8: 1 affords us a passage which may serve to express
the state of mind treated in the book. "Oh that thou wert as
my brother! when I should find thee without I would kiss
thee!" Nevertheless, the Spirit of God desiring to assure
the heart of the remnant of the Saviour's love, we see that the
expression of the heart's desire to possess its Beloved does not
cease until it has gained its object. The heart assures itself
according to the operation of the Spirit of prophecy; for in fact
Christ is for the remnant, and the remnant is for Him. The whole
is based on this. But the heart needs to be reassured, as in a
similar case we observe in other passages.

Having thus given the general idea, we shall point out some
features that are developed in the course of this book, and that
possess a moral import of great interest to ourselves.